Friday, October 12, 2012

Friday Nasihah

Living The QuranPreserving LifeAl-Maidah (The Table Spread)
Chapter 5: Verse 32 (Partial)"...
he who slays a soul unless it be (in punishment) for murder or for
spreading mischief on earth shall be as if he had slain all mankind;
and he who saves a life shall be as if he had given life to all
mankind."The Guidance:
No human being has any right by himself to take human life in retaliation or for causing mischief on this earth. Therefore it is incumbent on every human being that under no circumstances should he be guilty of taking a human life. If anyone has murdered a human being, it is as if he has slain the entire human race.
The Prophet, may God's blessings be on him, has declared murder
as the greatest sin only next to polytheism. The Tradition of the
Prophet reads: "The greatest sins are to associate something with God and to kill human beings."
In the Quran and the Traditions of the Prophet the word 'soul' (nafs)
has been used in general terms without any distinction or
particularization. Therefore the injunction to not kill does not refer
only to the persons belonging to one's nation, the citizens of one's
country, the people of a particular race or religion. The injunction applies to all human beings and the destruction of human life in itself has been prohibited.The Reason:
The survival of human life depends on everyone respecting
other human beings and in contributing actively to the survival and
protection of others. Whosoever kills unjustly is thus not merely
guilty of doing wrong to one single person, but proves by his act
that his heart is devoid of respect for human life and of sympathy
for the human species as such. Such a person, therefore, is an enemy
of all mankind. This is so because he happens to be possessed of a
quality which, were it to become common to all men, would lead to the
destruction of the entire human race. The person who helps to
preserve the life of even one person, on the other hand, is the
protector of the whole of humanity, for he possesses a quality which
is indispensable to the survival of mankind.

Understanding the Prophet's LifeConquering Death
The Day of Judgement, though it is to be feared, must also
inspire in us a desire and eagerness to meet Allah. Sayyida Aisha
reported that the Prophet said:

"Whoever loves to meet Allah, Allah loves to meet
with him; and whoever dislikes the meeting with Allah, Allah also
dislikes the meeting with him."

Our eagerness and desire to meet Allah should therefore, be
echoed in all our Prayers. The Prophet Muhammad used to supplicate
repeatedly:

"O Allah, I ask you for a soothing life after
death, and I ask you for the pleasure of looking upon Your Face and for
the yearning to meet You, free from suffering distress or from trial
that leads one astray. O Allah, adorn us with the ornament of faith and
make us guides and rightly guided." (an-Nasai.)

This desire to meet Allah will calm our fear of death, which
is only a natural instinct. Even the Prophet Musa, on whom be peace,
out of fear ran away when he saw his staff turning into a serpent.
Fear, though, can be conquered with dhikr, doing good and keeping ever before us, our meeting with the Lord and Master of the Day of Judgement. Compiled From:
"In The Early Hours" - Khurram Murad, pp. 143-145

Blindspot!The Journey Motif
Islam is a religion that is built upon the notion of journeying, making one's way through this world and back "home" to God. The journey motif touches almost every aspect of the Muslim's life. One example is the Islamic code of ideal living, the shariah.
The word comes from and old desert word that describes the trampled
path that leads to an oasis or water hole. By extension, then, the shariah
is the way that leads to water, to life, and to the refreshment of the
whole person. It is the way walked by others before and the way that
others will walk after us.

According to the specificities of the Islamic shariah,
this path or way of life includes a command to make a journey to God's
"house" in Mecca, where Abraham and his son Ishmael erected the first
temple or "house" for the worshiping of one God. And so, to celebrate the pilgrimage is to commemorate Abraham's journey from his home in Mesopotamia to the west, where he made his home and fathered two sons, Ishmael and Isaac. To celebrate the pilgrimage is to commemorate the journey of Ishmael and his mother,
Hagar, in the desert wilderness where they miraculously found water in
the form of a well/spring that gushed out of the arid, rocky ground when
Hagar had given up all hope of life.

As a practical act and pillar of Islam, the pilgrimage is full of
ancient and often perplexing actions, some of which may strike us as
curious and others as bewildering. It is important to stress, however,
that the experience of the pilgrimage is itself a journey, and no
pilgrim's experience of the rites is ever separate from the journey.
In Arabic, the word for pilgrimage (hajj) is related to the word for "proof" (hujjah).
Contemplating this connection, Muslim masters speak of the life-change
that comes when one completes the journey. Pilgrims are meant to return
reborn, with a certitude and commitment that they did not know before.
We witness this in the conversations we have with those who have gone,
in the testimonials we read from those who have made the journey and
completed the ancient rites. They may put on their old clothes when they
have finished, but many claim that these clothes belonged to someone
else, to someone they used to be prior to the experience. While the rituals themselves are integral part of the hajj, often the journey itself proves to be the most transformative aspect of this fifth and final "pillar" of the faith.Compiled From:"In the Light of a Blessed Tree" - Timothy J. Gianotti, pp. 58-62